இயேசு என்பவர் கிறிஸ்துவ மத புராணக் கதைப் புத்தகங்களின் நாயகர். கிறிஸ்துவ பைபிள்தவிர நடுநிலை அறிஞர்கள் ஏற்கும்ப்டியான எந்தவிதமான ஆதரங்களோ சான்றுகளோ ஏசுஎன்னும் இந்தப் புராணக் கதை நபர் பற்றி இல்லை. இந்த ஏசுவினைப் பற்றி உள்ள மான்செஸ்டர் பழ்கலைக்கழகத்தில் பைபிளியல் விமர்சனம் மற்றும் விவாதத்திற்கானரைல்ண்ட்ஸ் பேராசிரியராக இருந்த, காலம் சென்ற பேராசிரியர் F F புரூஸ் அவர்கள் எழுதியபுத்க்டகம் “உண்மையான இயேசு-The Real Jesus” என்னும் நூல், இப்புத்தக்த்தில் தான் எந்தஒரு பைபிள் மொழி பெயர்ப்பையும் ஏற்கவில்லை சொந்தமாக மொழிபெயர்த்தலைப்பயன்படுத்துகிறேன் என்கிறார்.
அதே போல இன்று இயேசுவின் கல்லறை இன இஸ்ரேலில் சர்ச் இடம் உண்மையானகல்லறை இடம் அல்ல அது தள்ளி உள்ளது என்கிறார். இயேசுவின் கல்லறை என்கே என்பதுபற்றி 3ம் நூற்றாண்டு வரை சர்ச்சில் யாருமே எழுதிவக்காவில்லை. ரோம் கொடுங்கோலன்கான்ஸ்டன்டைன் தாய் கனவில் உணர்ந்து தான் இன்றைய கல்லறை எனக் காட்டப்படும் சர்ச்இடத்தை புனைந்தனர்.
3 வது சுவி- லூக்காவில் காட்சி ஜெருசலேமில் எனவே கலிலேயாவில் காட்சி என்னும் முன் அறிவிப்பு வசனம் இல்லை. பழைய உடம்பில் உயிரோடு எழுந்த அன்றே பரலோகம் எடுத்துக் கொள்ளப் பட்டார் எனக் கதை.
லுூக்கா: 24 1. வாரத்தின் முதலாம்நாள் அதிகாலையிலே தாங்கள் ஆயத்தம்பண்ணின அந்த கந்தவர்க்கங்களை அவர்கள் எடுத்துக்கொண்டு வேறு சில ஸ்திரீகளோடுங்கூடக் கல்லறையினிடத்தில் வந்தார்கள்.2. கல்லறையை அடைத்திருந்த கல் புரட்டித் தள்ளப்பட்டிருக்கிறதைக் கண்டு,3. உள்ளே பிரவேசித்து, கர்த்தராகிய இயேசுவின் சரீரத்தைக் காணாமல்,4. அதைக் குறித்து மிகுந்த கலக்கமடைந்திருக்கையில், பிரகாசமுள்ள வஸ்திரந்தரித்த இரண்டுபேர் அவர்கள் அருகே, நின்றார்கள்.5. அந்த ஸ்திரீகள் பயப்பட்டுத் தலைகவிழ்ந்து தரையை நோக்கி நிற்கையில், அந்த இரண்டுபேரும் அவர்களை நோக்கி, உயிரோடிருக்கிறவரை நீங்கள் மரித்தோரிடத்தில் தேடுகிறதென்ன? 10. இவைகளை அப்போஸ்தலருக்குச் சொன்னவர்கள் மகதலேனா மரியாளும், யோவன்னாளும், யாக்கோபின் தாயாகிய மரியாளும் இவர்களுடனேகூட இருந்த மற்ற ஸ்திரீகளுமே 50. பின்பு அவர் பெத்தானியாவரைக்கும் அவர்களை அழைத்துக்கொண்டுபோய், தம்முடைய கைகளை உயர்த்தி, அவர்களை ஆசீர்வதித்தார்.51. அவர்களை ஆசீர்வதிக்கையில், அவர்களை விட்டுப் பிரிந்து, பரலோகத்துக்கு எடுத்துக்கொள்ளப்பட்டார்.
கல்லறையா அல்லது ஓட்டல் அறையா? 3+ சில பெண்கள் உள்ளே சென்று வரும்படியாக?
காஷ்மீரில் இயேசுவின் கல்லறை உள்ளது என்பது பற்றிய பல ஆதாரங்லோடு உள்ள இணைய தளம்
இவருக்கு ப்ரான்ஸ் நாட்டில் உள்ள கல்லறை உண்மையாந்து என நம்ப ஆதாரங்கள் என உள்ள கட்டுரை கீழே.
Was the body of Christ laid to rest in Southern France?
Image on a Reliquary kept in la Sainte-Baume (South of France). The boat carrying Mary Magdelene into Southern France is also carrying a mummified body facing Mary mother of Jesus
What happened to the body of Jesus after his burial?
It is the the central question of the recent book La Tombe Perdue (The Lost Tomb) by French author and researcher Christian Doumergue.
Three days after its interment, the body of Jesus disappeared from the Tomb in which it had been laid to rest. While the church claims Jesus was raised from the dead, already during the first centuries, this was subject to heavy debate amongst many Christians and Gnostics who disputed the idea. Serious historians could never reconcile with the idea in the first place.
So what really happened then?
In the Gospel of John, Mary Magdalene suggests that the body of Jesus is moved. She talks to man, she believes to be a gardener and asks him where he moved the body. Later in the Gospel, John tells us that this gardener is none other than Jesus himself. Today it is known for fact that sections of the Gospels were ‘tuned’ to be in line with the dogma of the physical resurrection. There are several indications that he passage about the gardener is one of those.
Now who was this gardener and why would Mary Magdalene ask him where he moved the body of Jesus? Perhaps coincidentally, some Jewish traditions do speak of a gardener who would have stolen the body of the Christ. They have in fact been in existence since the first centuries of Christianity. Reconciling these traditions with the original Gospel of John, all of a sudden it appears to become an actual possibility that Mary Magdalene spoke to the man who took the actual body of the actual Christ out of its tomb. She even appears to have found it back.
So what became of the body of Jesus then? Several traditions claim Mary Magdalene left Jerusalem. Many of them tell us she travelled to the South of France. Some lesser known ones claim that she went to Rome first to ask the Emperor Tiberius to make amends for the death of Jesus. This suggestion is less outrageous than it might seem. Mary Magdalene would have had access to the Emperor through Claudia Procula, Pontius Pilate’s wife whom she knew and who was a relative of Tiberius. The name Claudia indicates membership of the important Claudii family, the family of the Emperor himself.
According to a IVth century apocryphical text, Mary Magdalene told Tibere she wanted to speak to him about the inequitable death of Jesus. The response of the Emperor maybe in an ancient manuscript, kept in the French National Library in Paris. The text is called ‘The Avenging of the Saviour’ and has been dated back to the Carolingian period, some time between 700 and 720 AD.
In the manuscript, a woman by name of Veronica shows up to meet the Emperor Tiberius. A further study of the text uncovers that Veronica is another name for Mary Magdalene. In ‘The Avenging of the Saviour’, Veronica / Mary Magdalene converts the Emperor Tiberius to become a Christian. The text continues to claim that, after his meeting with the Magdalene, he has an underground sanctuary constructed in the South of France â€œon behalf ofâ€ Christ.
Was this underground sanctuary intended to become Jesus’ grave as an atonement for his death as Mary Magdalene requested? You would get the impression from how it is described in the manuscript. Moreover, some of the traditions about Mary Magdalene coming to France have her travelling in the company of mummified body
What is most extraordinary about ‘The Avenging of the Saviour’ is the precision by which it gives the location of the underground chamber. It tells us Tiberius’ construction was built beneath the crossing of two streams: the Hérault and the Tincta (today the Thongue). The streams cross close to the village of St. Thibery, an obvious reminder to the Emperor’s name Tiberius (Tibere in French). No doubt the village was named after the relics of a certain St. Tibere. The locals will tell you St. Tiber was a Roman saint. As happens often, perhaps this figure served as the memory placeholder for an event in which the Roman Emperor bestowed a great favour on the Christians in this area.
In Roman times, the village of St. Thibery was called Cessero. A Roman inscription found near the village commemorates works by Tiberius.
Another ancient document kept in the French National Library states that a there was an underground chamber in St. Thibery which is blocked today. Documents in the Departmental Archive of the Hérault region tell us when it was blocked and how.
Today, the entrance lies beneath several metres of rubble. Further investigations will no doubt shed light on what really took place in St. Thibery almost 2.000 years ago. There seems a distinct possibility it once hosted the first Tomb of Jesus in the South of France. The first indeed, as an apocryphical text by Claudia Procula suggest that the body was again moved.
Marie de Nègre d’Ables,, Dame d’Hautpoul, Marquise de Blanchefort +17/01/1781.
the vertical headstone of Marie de Nègre d’Ables as recorded by M. Elie Tisseyre in 1905 (left) a reproduction from the Museum in Rennes-le-Château (middle) and a commonly used interpretation in many books (right)
Until some 10 years ago there was considerable doubt as to the authenticity of the stone since the available images only existed in the very suspicious Dossiers Secrets.However, French researcher Jean-Pierre Monteils then discovered the original drawing of the stone by La Société d’Etudes Scientifiques from 1905. Paul Saussez confirmed the find some years later. According to them the words PS and Praecum where inscribed on the top sides of the stone. Nor Pierre Plantard, nor Gerard de Sède ever mentioned this. This gives a whole lot more credibility to the authenticity of the existence and inscription in not only this stone but also the Dalle the Coumesourde.
It was with all probability Antoine Bigou who made Marie de Nègre’s tomb or at least designed and commissioned it to a local stone carver. The story goes that Bigou put clues in both the horizontal and the vertical tombstone. Clues to perhaps a material treasure originating perhaps in the many treasure legends that roam the countryside. Maybe clues to an immaterial secret. Maybe clues to a combination of both for wasn’t it said in the village that Saunière had recovered a crown?
From 1892, shortly after he had made his alleged discoveries, Saunière started to display an unnatural appetite for his cemetry, even for a priest. Several villagers testified they saw him rummage around the churchyard at night, accompanied by his young maid Marie Dénarnaud and a shovel. Obviously the villagers weren’t very impressed by there priest desecrating the graves of their loved ones. They filed various complaints, resulting in two official warnings for Saunière by the community council and the prefect. Saunière’s defense was that he worked on a new lay-out of the cemetery and that he had to clear out old graves. That would have been perfectly normal, if it weren’t for the fact that he did it without consulting anyone and in the dead of night. What adds to the mystery is that he had a wall built and an iron gate installed from his own money. It seems apparent he wanted at least control over the cemetery access, if not conceal whatever it was he was doing.
a villager secretly observes the priest and his maid digging up a grave excellently depicted by Michel Marrot, copyright Michel Marrot and Antione Captier
Saunière must have noticed the tomb of Marie de Nègre in the cemetery. Either by following the clues he found from Antoine Bigou or simply beacuse he spent enormous amounts of time in his cemetery. The story goes that he deciphered the stones and defaced them subsequently with a hammer and chisel; a painstaking job. Whatever the chain of events has been, Saunière can’t have been in a hurry. Supposedly he did all his discoveries before 1892. Yet as late as 1905 the tombstone was there for all to see as is attested by the report of M. Elie Tisseyre who examined and described the stone on 25th June of that year.
Tisseyre was heading a group of local historians and scientists, counting among them such notables as the Mayor of Alet-les-Bains. In his report Tisseyre described the situation: “A visit to the cemetery enabled us to discover, in a corner, a wide tombstone, broken in the middle, on which one could read a very crudely engraved inscription. ‘Here lies the noble Marie de Nègre D’Arles, La Dame d’Hautpoul de Blanchefort, aged sixty-seven, died 17 January 1781, May she rest in peace’ This tombstone measured 1.30 metres by 0.65 metres.” The text was accompanied by a drawing of the stone. How scientifically interested the members of the excursion really were is quite clear from the rest of the text:, “But then someone came to remind us that it was time for lunch, which was served in one of the rooms of the Castle. The meal was certainly of the better standard. An excellent mocha rounded off the festivities and the first part of our programme. We thanked M. Auguste Fons for his hospitality and, at the suggestion of M. Fages, elected him a member of the Society to a round of applause.”
What the report doesn’t say is how and by whom this group was admitted to the cemetery. Like today, no-one could get in or out without the keys and Bérenger Saunière and Marie Dénarnaud were the kept them.
Given the fact that Saunière more or less completed his re-shuffling of the cemetery in 1895 and M. Tisseyre didn’t arrive for another 10 years, the conclusion could be drawn that Marie de Nègre’s vertical headstone (or stèle as the French call it) had been standing idle in a corner for at least 10 years when the excursion arrived.
At present, the bulletins of the illustrous ‘Société d’Ã‰tudes Scientifiques de l’Aude‘ are kept in the Bibliothèque National in Paris. You can go see them for yourself on the Tobiac location Rez-de-Jardin (stockhouse, shelf 8-S-6742, years 1890 – 1978). You’ll be looking for ‘unit 8′, containing Tome 17 (no kidding).
The stone is no longer there so we can’t check the inscription ourselves anymore. From the transcription of Tisseyre however, one gets a pretty good idea what we’re talking about. A generation of researchers has meticulously studied these letters and has reported an alleged relation to what is known as the Grand Parchment. By a notoriously difficult way of decryption, using the keyword found on this very tombstone (apperently MORTEPEE), the Grand Parchment releases it’s famous message:
BERGERE PAS DE TENTATION QUE POUSSIN TENIERS GARDENT LA CLEF
PAX DCLXXXI (681) PAR LA CROIX ET CE CHEVAL DE DIEU
J’ACHEVE CE DAEMON DE GARDIEN A MIDI POMMES BLUES
PAX DCLXXXI (681) PAR LA CROIX ET CE CHEVAL DE DIEU
J’ACHEVE CE DAEMON DE GARDIEN A MIDI POMMES BLUES
We always thought it was rather an elaborate way of hiding a secret even if Antoine Bigou had more than 10 years to code it. Moreover, the result of the exercise is far from helpful. No-one to this day has got anywhere or found anything with these three crazy phrases. Some time ago, Alan Scott has drawn up a good explanation of the ‘MORTEPEE’ theory. You can read it here.
A tantalizing anagram can be made from the inscription on the stone:
HELENE ADIABENE VINT DE SION 31 DEPOSER EN TERRE D’ATAX LE CORPS DE JC A CENT PAS CE LIEU GARDE LES TOMBES QUE FIT GUILHEM 805 POUR MARIE DE MAGDALA
..which translates as..
HELENE ADIABENE CAME FROM SION IN (the year) 31 TO BURY IN ATAX (old name for the Aude region) THE BODY OF J(esus) C(hrist) ONE HUNDRED STEPS OF THE PLACE IT GUARDS THE GRAVE THAT GUILHEM (de Gellone) MADE FOR MARY THE MAGDALENE IN 805
Saunière apparently went to great lengths to erase the entire face of the stone.
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